Coetzee Quotes

Become major, Paul. Live like a hero. That's what the classics teach us. Be a main character. Otherwise what is life for?

When all else fails, philosophize.

The secret of happiness is not doing what we like but in liking what we do.

(I)f we are going to be kind, let it be out of simple generosity, not because we fear guilt or retribution.

The only way I knew how to live the best day ever was on an expedition.

I have had the best day ever more times that I can remember. So yes, I believe I am ready to die if that is what is needed to live as I want to.

A book should be an axe to chop open the frozen sea inside us.

Life is so outrageous I could not have imagined it, made all the sweeter because it cannot last. It is all about today. Today is the best day ever because tomorrow might not happen.

We must cultivate, all of us, a certain ignorance, a certain blindness, or society will not be tolerable.

Truth is not spoken in anger. Truth is spoken, if it ever comes to be spoken, in love. The gaze of love is not deluded. It sees what is best in the beloved even when what is best in the beloved finds it hard to emerge into the light.

His own opinion, which he does not air, is that the origin of speech lie in song, and the origins of song in the need to fill out with sound the overlarge and rather empty human soul.

Imagine your worst day, multiply it by a hundred, and pray to your God that you never experience what some of the people in this war zone go through, everyday, without any hope of it getting better. Ever. Compared to these people, every day, no matter how bad, is the best day ever. I know nothing about pain, nothing about suffering and hopefully never will.

Pain is truth; all else is subject to doubt.

You are going to end up as one of those sad old men who poke around in rubbish bins.” “I’m going to end up in a hole in the ground... And so are you. So are we all.

Because a woman's beauty does not belong to her alone. It is a part of the bounty she brings into the world. She has a duty to share it.

Perhaps; but I am a difficult person to live with. My difficulty consists in not wanting to live with other people.

I am not the we of anyone

He continues to teach because it provides him with a livelihood; also because it teaches him humility, brings it home to him who he is in the world. The irony does not escape him: that the one who comes to teach learns the keenest of lessons, while those who come to learn learn nothing.

Everyone knows that Africa is not reasonable place but if we can get
across that neither are we, we strengthen the bond with the continent.
People are not conscious beings, just ask any marketer. Irrationality
of the early explorers, irrationality of the new ones, irrationality
of the place we go into. What a great canvas we have to paint on...

Poetry speaks to you either at first sight or not at all. A flash of revelation and a flash of response.

Sleep is no longer a healing bath, a recuperation of vital forces, but an oblivion, a nightly brush with annihilation.

Where civilization entailed the corruption of barbarian virtues and the creation of dependent people, I decided, I was opposed to civilization.

Was it serious? I don't know. It certainly had serious consequences.

I want to find a way of speaking to fellow human beings that will be cool rather than heated, philosophical rather than polemical, that will bring enlightenment rather than seeking to divide us into the righteous and the sinners, the saved and the damned, the sheep and the goats.

Our lies reveal as much about us as our truths

It gets harder all the time, Bev Shaw once said. Harder, yet easier. One gets used to things getting harder; one ceases to be surprised that what used to be hard as hard can be grows harder yet.

Words are coin. Words alienate. Language is no medium for desire. Desire is rapture, not exchange.

It’s admirable, what you do, what she does, but to me animal-welfare people are a bit like Christians of a certain kind. Everyone is so cheerful and well-intentioned that after a while you itch to go off and do some raping and pillaging. Or to kick a cat.

To the last we have learned nothing. In all of us, deep down, there seems to be something granite and unteachable. No one truly believes, despite the hysteria in the streets that the world of tranquil certainties we were born into is about to be extinguished.

Well, that is what you risk when you fall in love. You risk losing your dignity.

I truly believe I am not afraid of death. What I shrink from, I believe, is the shame of dying as stupid and befuddled as I am.

For himself, then. For his idea of the world, a world in which men do not use shovels to beat corpses into a more convenient shape for processing.

I don't think we are ready to die, any of us, not without being escorted.

But he cannot see a connection between the end of yearning and the end of poetry. Is that what growing up amounts to: growing out of yearning, of passion, of all intensities of the soul?

One thought alone preoccupies the submerged mind of Empire: how not to end, how not to die, how to prolong its era. By day it pursues its enemies. It is cunning and ruthless, it sends its bloodhounds everywhere. By night it feeds on images of disaster: the sack of cities, the rape of populations, pyramids of bones, acres of desolation.

She gives him what he can only call a sweet smile. 'So you are determined to go on being bad. Mad, bad, and dangerous to know. I promise, no one will ask you to change.

Do you hope you can expiate the crimes of the past by suffering in the present?

he knows too much about himself to subject her to a morning after, when he will be cold, surly, impatient to be alone.

He thought of himself not as something heavy that left tracks behind it, but if anything, as a speck upon the surface of an earth too deeply asleep to notice the scratch of ant feet, the rasp of butterfly teeth, the tumbling of dust

He does not know what freedom is. Freedom is a word, less than a word, a noise, one of the multitude of noises I make when I open my mouth.

No, Paul, I couldn't care less if you tell me made-up stories. Our lies reveal as much about us as our truths.' (Said to Paul by Elizabeth Costello, the interloping novelist-angel-inner voice).

Unimaginable perhaps; but the unimaginable is there to be imagined.

You think you know what is just and what is not. I understand. We all think we know." I had no doubt, myself, then, that at each moment each one of us, man, woman, child, perhaps even the poor old horse turning the mill-wheel, knew what was just: all creatures come into the world bringing with them the memory of justice. "But we live in a world of laws," I said to my poor prisoner, "a world of the second-best. There is nothing we can do about that. We are fallen creatures. All we can do is to uphold the laws, all of us, without allowing the memory of justice to fade.

I urge you: don't cut short these thought-trains of yours. Follow them through to their end. Your thoughts and your feelings. Follow them through and you will grow with them.

I speak to the broken halves of all our selves and tell them to embrace, loving the worst in us equally with the best.

Let me say it openly: we are surrounded by an enterprise of degradation, cruelty, and killing which rivals anything that the Third Reich was capable of, indeed dwarfs it, in that ours is an enterprise without end, self-regenerating, bringing rabbits, rats, poultry, livestock ceaselessly into the world for the purpose of killing them.

His mind has become a refuge for old thoughts, idle, indigent, with nowhere else to go. He ought to chase them out, sweep the premises clean. But he does not care to do so, or does not care enough"(72).

The jackal rips out the hare's bowels, but the world rolls on.

If only we could eat our sunsets, I say, we would all be full.

He would not mind hearing Petrus’s story one day. But preferably not reduced to English. More and more he is convinced that English is an unfit medium for the truth of South Africa.

The Empire does not require that its servants love each other, merely that they perform their duty.

Vengeance is like a fire. The more it devours, the hungrier it gets.

There are people who have the capacity to imagine themselves as someone else, there are people who have no such capacity (when the lack is extreme, we call them psychopaths), and there are people who have the capacity but choose not to exercise it.

Temperament is fixed, set. The skull, followed by the temperament: the two hardest parts of the body. Follow your temperament. It is not a philosophy, It is a rule, like the Rule of St Benedict.

Perhaps it does us good to have a fall every now and then. As long as we don't break.

From one seed a whole handful: that was what it meant to say the bounty of the earth.

And anyway, I suspect he secretly liked it when a woman was cold and distant

That distinctive singular stamp of himself is one of the main reasons readers come to love an author. The way you can just tell, often within a couple paragraphs, that something is by Dickens, or Chekhov, or Woolf, or Salinger, or Coetzee, or Ozick. The quality’s almost impossible to describe or account for straight out — it mostly presents as a vibe, a kind of perfume of sensibility — and critics’ attempts to reduce it to questions of “style” are almost universally lame.

But the truth, he knows, is otherwise. His pleasure in living has been snuffed out. Like a leaf on a stream, like a puffball on a breeze, he has begun to float towards his end. He sees it quite clearly, and it fills him with (the word will not go away) despair. The blood of life is leaving his body and despair is taking its place, despair that is like a gas, odourless, tasteless, without nourishment. You breathe it in, your limbs relax, you cease to care, even at the moment when the steel touches your throat.

There is no position outside of reason where you can stand and lecture about reason and pass judgment on reason.

He even knew the reason why: because enough men had gone off to war saying the time for gardening was when the war was over; whereas there must be men to stay behind and keep gardening alive, or at least the idea of gardening; because once that cord was broken, the earth would grow hard and forget her children. That was why.

The truth is, he tired of criticism, tired of prose measured by the yard." --Disgrace

What I did not know was how longing could store itself away in the hollows of one's bones and then one day without warning flood out.

If i were pressed to give my brand of political thought a label, I would call it pessimistic anarchistic quietism

The masters of information have forgotten about poetry, where words may have a meaning quite different from what the lexicon says, where the metaphoric spark is always one jump ahead of the decoding function, where another, unforeseen reading is always possible.

Prose, in his experience, calls for many more words than poetry. There is no point in embarking on prose if one lacks confidence that one will be alive the next day to carry on with the task.

Scapegoating worked in practice while it still had religious powers behind it. You loaded the sins of the city on to the goat’s back and drove it out, and the city was cleansed. It worked because everyone knew how to read the ritual, including the gods. Then the gods died, and all of a sudden you had to cleanse the city without divine help. Real actions were demanded instead of symbolism. The censor was born, in the Roman sense. Watchfulness became the watchword: the watchfulness of all over all. Purgation was replaced by the purge.

Words are coin. Words alienate. Language is no medium for desire. Desire is rapture, not exchange. It is only by alienating the desired that language masters it. The frenzy of desire in the medium of words yields the mania of the catalogue. I struggle with the proverbs of hell.

In a world of chance is there a better and a worse? We yield to a stranger's embrace or give ourselves to the waves; for the blink of an eyelid our vigilance relaxes; we are asleep; and when we awake, we have lost the direction of our lives. What are these blinks of an eyelid, against which the only defence is an eternal and inhuman wakefulness? Might they not be the cracks and chinks through which another voice, other voices, speak in our lives? By what right do we close our ears to them?

Craniul,si apoi temperamentul:cele mai solide parti din corpul omenesc.

Schmerz ist Wahrheit; alles andere wird angezweifelt.

...So that someone might want to put you in a book...So that you may be worth putting in a book...Live like a hero...Be a main character. Otherwise, what is life for?

being seduced is a pleasure in itself. One yields for the sake of yielding.

Also the air: the air is full of sighs and cries. These are never lost: if you listen carefully, with a sympathetic ear, you can hear them echoing forever within the second sphere.

He would not mind hearing Petrus's story one day. But preferably not reduced to English. More and more he is convinced that English is an unfit medium for the truth of South Africa. Stretches of English code whole sentences long have thickened, lost their articulations, their articulateness, their articulatedness. Like a dinosaur expiring and settling in the mud, the language has stiffened. Pressed into the mold of English, Petrus's story would come out arthritic, bygone"(117).

I'm sorry, my child, I just find it hard to whip up an interest in the subject. It's admirable, what you do, what she does, but to me animal-welfare people are a bit like Christians of a certain kind. Everyone is so cheerful and well-intentioned that after a while you itch to go off and do some raping and pillaging. Or to kick a cat.

That was our first time together. Interesting, an interesting experience, but not earth-shaking. But then, I never expected it to be earth-shaking, not with him. What I was determined to avoid was emotional entanglement. A passing fling was one thing, an affair of the heart quite another. Of myself I was fairly sure. I was not about to lose my heart to a man about whom I knew next to nothing.

Hatred . . . When it comes to men and sex, David, nothing surprises me any more. Maybe, for men, hating the woman makes sex more exciting. You are a man, you ought to know. When you have sex with someone strange - when you trap her, hold her down, get her under you, put all your weight on her - isn't it a killing? Pushing the knife in; exiting afterwards, leaving the body behind covered in blood - doesn't it feel like murder, like getting away with murder?

لا أستطيع أن أعبر لك عن مدى إرهاقى. ليس إرهاقاً يمكن علاجه بالنوم ليلة هادئة فى سرير حقيقى، الإرهاق الذى أقصده صار جزءاً منى.يشبه الصبغة التى تتسرب إلى كل ما أفعله، وكل ما أقوله، أشعر، بتعبير هوميروس، أننى مرخية الأوتار، لم تعد هناك قوة شد. ارتخى وتر القوس الذى اعتاد أن يكون مشدوداً، صار مثل جديلة من القطن، وهذا ليس حال الجسد فقط. العقل أيضاً : مرتخ، مستعد لنوم هادئ.

So it has come, the day of testing. Without warning, without fanfare, it is here, and he is in the middle of it. In his chest his heart hammers so hard that it too, in its dumb way, must know. How will they stand up to the testing, he and his heart?

Yet what happened in fact? In the middle of the night John woke up and saw me sleeping beside him with no doubt a look of peace on my face, even of bliss, bliss is not unattainable in this world. He saw me—saw me as I was at that moment—took fright, hurriedly strapped the armour back over his heart, this time with chains and a double padlock, and stole out into the darkness.

..., según mi experiencia la poesía te habla y te llega a primera vista o no te llegará nunca. Hay un destello de revelación y un destello reflejo de respuesta. Es como el rayo. Como enamorarse.

His mouth opens. From inside him comes a slow stream, without breath, without interruption. It flows up through his body and out upon me; it passes through the cabin, through the wreck; washing the cliffs and shores of the island, it runs northward and southward to the ends of the earth. Soft and cold, dark and unending, it beats against my eyelids, against the skin of my face.

But it is the knowledge of how contingent my unease is, how dependent on a baby that wails beneath my window one day and does not wail the next, that brings the worst shame to me, the greatest indifference to annihilation. I know somewhat too much; and from this knowledge, once one has been infected, there seems to be no recovering. I ought never to have taken my lantern to see what was going on in the hut by the granary. On the other hand, there was no way, once I had picked up the lantern, for me to put it down again. The knot loops in upon itself; I cannot find the end.

Music expresses feeling, that is to say, gives shape and habitation to feeling, not in space but in time. To the extent that music has a history that is more than a history of its formal evolution, our feelings must have a history too. Perhaps certain qualities of feeling that found expression in music can be recorded by being notated on paper, have become so remote that we can no longer inhabit them as feelings, can get a grasp of them only after long training in the history and philosophy of music, the philosophical history of music, the history of music as a history of the feeling soul.

To the last we will have learned nothing. In all of us, deep down, there seems to be something granite and unteachable. No one truly believes, despite the hysteria in the streets, that the world of tranquil certainties we were born into is about to be extinguished. No one can accept that an imperial has been annihilated by men with bows and arrows and rusty old guns who live in tents and never wash and cannot read or write. And who am I to jeer at life-giving illusions? Is there any better way to pass these last days than in dreaming of a saviour with a sword who will scatter the enemy hosts and forgive us the errors that have been committed by others in our name and grant us a second chance to build our earthly paradise?

Yet we cannot live our daily lives in a realm of pure ideas, cocooned from sense-experience. The question is not, How can we keep the imagination pure, protected from the onslaughts of reality? The question has to be, Can we find a way for the two to coexist?

How many of the ragged workingmen who pass him in the street are secret authors of works that will outlast them: roads, walls, pylons? Immortality of a kind, a limited immortality, is not so hard to achieve after all. Why then does he persist in inscribing marks on paper, in the faint hope that people not yet born will take the trouble to decipher them?

Space is space,life is life,everywhere is the same. But as for me, sustained by the toil of others, lacking civilized vices with which to fill my leisure, I pamper my melancholy and try to find in the vacuousness of the desert a special historical poignancy. Vain, idle, misguided! How fortunate that no one sees me!

She does not reply. She would rather hide her face, and he knows why. Because of the disgrace. Because of the shame. That is what their visitors have achieved; that is what they have done to this confidant, modern young woman. Like a stain the story is spreading across the district. Not her story to spread but theirs: they are its owners. How they put her in her place, how they showed her what a woman was for.

It seemed to me that all things were possible on the island, all tyrannies and cruelties, though in small; and if, in despite of what was possible, we lived at peace with another, surely this was proof that certain laws unknown to us held sway, or else that we had been following the promptings of our hearts all this time, and our hearts had not betrayed us.

Speaking the words he had been taught, directing them no longer upward but to the earth on which he knelt, he prayed: 'For what we are about to receive make us truly thankful.' ... he... felt his heart suddenly flow over with thankfulness... like a gush of warm water... All that remains is to live here quietly for the rest of my life, eating food that my own labour has made the earth to yield. All that remains is to be a tender of the soil.

Maybe. But in my experience poetry speaks to you either at first sight or not at all. A flash of revelation and a flash of response. Like lightning. Like falling in love.’ Like falling in love. Do the young still fall in love, or is that mechanism obsolete by now, unnecessary, quaint, like steam locomotion? He is out of touch, out of date. Falling in love could have fallen out of fashion and come back again half a dozen times, for all he knows.

We've inherited many ideas about writing that emerged in the eighteenth century, especially an interest in literature as both an expression and an exploration of the self. This development — part of what distinguishes the "modern" from the "early modern" — has shaped the work of many of our most celebrated authors, whose personal experiences indelibly and visibly mark their writing. It's fair to say that the fiction and poetry of many of the finest writers of the past century or so — and I'm thinking here of Conrad, Proust, Lawrence, Joyce, Woolf, Kafka, Plath, Ellison, Lowell, Sexton, Roth, and Coetzee, to name but a few — have been deeply autobiographical. The link between the life and the work is one of the things we're curious about and look for when we pick up the latest book by a favorite author.

Since I was in flight from religion, I assumed that my classmates had to be in flight from religion too, albeit in a quieter, savvier way than I had as yet been able to discover. Only today do I realize how mistaken I was. They were never in flight at all. Nor are their children in flight, or their grandchildren. By the time I reached by seventieth year, I used to predict, all the churches in the world would have been turned into barns or museums or potteries. But I was wrong. Behold, new churches spring up every day, all over the place, to say nothing of mosques. So Nietzsche's dictum needs to be amended: while it may be so that only the higher animals are capable of boredom, man proves himself highest of all by domesticating boredom, giving it a home.

With the buck before me suspended in immobility, there seems to be time for all things, time even to turn my gaze inward and see what it is that has robbed the hunt of its savour: the sense that this has become no longer a morning's hunting but an occasion on which either the proud ram bleeds to death on the ice or the old hunter misses his aim; that for the duration of this frozen moment the stars are locked in a configuration in which events are not themselves but stand for other things.

Not only may you not enter the state without certification: you are, in the eyes of the state, not dead until you are certified dead; and you can be certified dead only by an officer who himself (herself) holds state certification. The state pursues the certification of death with extraordinary thoroughness—witness the dispatch of a host of forensic scientists and bureaucrats to scrutinize and photograph and prod and poke the mountain of human corpses left behind by the great tsunami of December 2004 in order to establish their individual identities. No expense is spared to ensure that the census of subjects shall be complete and accurate. Whether the citizen lives or dies is not a concern of the state. What matters to the state and its records is whether the citizen is alive or dead.

But with this woman it is as if there is no interior, only a surface across which I hunt back and forth seeking entry. Is this how her torturers felt hunting their secret, whatever they thought it was? For the first time I feel a dry pity for them: how natural a mistake to believe that you can burn or tear or hack your way into the secret body of the other! The girl lies in my bed, but there is no good reason why it should be a bed. I behave in some ways like a lover—I undress her, I bathe her, I stroke her, I sleep beside her—but I might equally well tie her to a chair and beat her, it would be no less intimate.

I return one last time to the places of death all around us, the places of slaughter to which, in a huge communal effort, we close our hearts. Each day a fresh holocaust, yet, as far as I can see, our moral being is untouched. We do not feel tainted. We can do anything, it seems, and come away clean. We point to the Germans and Poles and Ukrainians who did and did not know of the atrocities around them. We like to think they were inwardly marked by the after-effects of that special form of ignorance. We like to think that in their nightmares the ones whose suffering they had refused to enter came back to haunt them. We like to think they woke up haggard in the mornings and died of gnawing cancers. But probably it was not so. The evidence points in the opposite direction: that we can do anything and get away with it; that there is no punishment.

It’s that I no longer know where I am. I seem to move around perfectly easily among people, to have perfectly normal relations with them. Is it possible, I ask myself, that all of them are participants in a crime of stupefying proportions? Am I fantasizing it all? I must be mad! Yet every day I see the evidences. The very people I suspect produce the evidence, exhibit it, offer it to me. Corpses. Fragments of corpses that they have bought for money. It is as if I were to visit friends, and to make some polite remark about the lamp in their living room, and they were to say, “Yes, it’s nice, isn’t it? Polish-Jewish skin it’s made of, we find that’s best, the skins of young Polish-Jewish virgins.” And then I go to the bathroom and the soap wrapper says, “Treblinka – 100% human stereate.” Am I dreaming, I say to myself? What kind of house is this? Yet I’m not dreaming. I look into your eyes, into Norma’s, into the children’s, and I see only kindness, human kindness. Calm down, I tell myself, you are making a mountain out of a molehill. This is life. Everyone else comes to terms with it, why can't you? Why can't you?